1. Hebrew Bible, Leviticus, 19.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lydus, john Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 238, 239| 19.24. "וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃", | 19.24. "And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD.", |
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2. Hebrew Bible, Genesis, 15.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lydus, john Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 238 | 15.10. "And he took him all these, and divided them in the midst, and laid each half over against the other; but the birds divided he not.", |
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3. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 237| 47a. δεδώρηται, μετὰ τοῦτο ῥητέον. ὄψις δὴ κατὰ τὸν ἐμὸν λόγον αἰτία τῆς μεγίστης ὠφελίας γέγονεν ἡμῖν, ὅτι τῶν νῦν λόγων περὶ τοῦ παντὸς λεγομένων οὐδεὶς ἄν ποτε ἐρρήθη μήτε ἄστρα μήτε ἥλιον μήτε οὐρανὸν ἰδόντων. νῦν δʼ ἡμέρα τε καὶ νὺξ ὀφθεῖσαι μῆνές τε καὶ ἐνιαυτῶν περίοδοι καὶ ἰσημερίαι καὶ τροπαὶ μεμηχάνηνται μὲν ἀριθμόν, χρόνου δὲ ἔννοιαν περί τε τῆς τοῦ παντὸς φύσεως ζήτησιν ἔδοσαν· ἐξ ὧν | 47a. benefit effected by them, for the sake of which God bestowed them upon us. Vision, in my view, is the cause of the greatest benefit to us, inasmuch as none of the accounts now given concerning the Universe would ever have been given if men had not seen the stars or the sun or the heaven. But as it is, the vision of day and night and of months and circling years has created the art of number and has given us not only the notion of Time but also means of research into the nature of the Universe. From these we have procured Philosophy in all its range, |
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4. Cicero, On Divination, 2.20-2.25 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •john lydus Found in books: Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 100| 2.20. Si omnia fato, quid mihi divinatio prodest? Quod enim is, qui divinat, praedicit, id vero futurum est, ut ne illud quidem sciam quale sit, quod Deiotarum, necessarium nostrum, ex itinere aquila revocavit; qui nisi revertisset, in eo conclavi ei cubandum fuisset, quod proxuma nocte corruit; ruina igitur oppressus esset. At id neque, si fatum fuerat, effugisset nec, si non fuerat, in eum casum incidisset. Quid ergo adiuvat divinatio? aut quid est, quod me moneant aut sortes aut exta aut ulla praedictio? Si enim fatum fuit classes populi Romani bello Punico primo, alteram naufragio, alteram a Poenis depressam, interire, etiamsi tripudium solistumum pulli fecissent L. Iunio et P. Claudio consulibus, classes tamen interissent. Sin, cum auspiciis obtemperatum esset, interiturae classes non fuerunt, non interierunt fato; vultis autem omnia fato; 2.21. nulla igitur est divinatio. Quodsi fatum fuit bello Punico secundo exercitum populi Romani ad lacum Trasumennum interire, num id vitari potuit, si Flaminius consul iis signis iisque auspiciis, quibus pugnare prohibebatur, paruisset? Certe potuit. Aut igitur non fato interiit exercitus, aut, si fato (quod certe vobis ita dicendum est), etiamsi obtemperasset auspiciis, idem eventurum fuisset; mutari enim fata non possunt. Ubi est igitur ista divinatio Stoicorum? quae, si fato omnia fiunt, nihil nos admonere potest, ut cautiores simus; quoquo enim modo nos gesserimus, fiet tamen illud, quod futurum est; sin autem id potest flecti, nullum est fatum; ita ne divinatio quidem, quoniam ea rerum futurarum est. Nihil autem est pro certo futurum, quod potest aliqua procuratione accidere ne fiat. 2.22. Atque ego ne utilem quidem arbitror esse nobis futurarum rerum scientiam. Quae enim vita fuisset Priamo, si ab adulescentia scisset, quos eventus senectutis esset habiturus? Abeamus a fabulis, propiora videamus. Clarissimorum hominum nostrae civitatis gravissimos exitus in Consolatione collegimus. Quid igitur? ut omittamus superiores, Marcone Crasso putas utile fuisse tum, cum maxumis opibus fortunisque florebat, scire sibi interfecto Publio filio exercituque deleto trans Euphratem cum ignominia et dedecore esse pereundum? An Cn. Pompeium censes tribus suis consulatibus, tribus triumphis, maximarum rerum gloria laetaturum fuisse, si sciret se in solitudine Aegyptiorum trucidatum iri amisso exercitu, post mortem vero ea consecutura, quae sine lacrimis non possumus dicere? 2.23. Quid vero Caesarem putamus, si divinasset fore ut in eo senatu, quem maiore ex parte ipse cooptasset, in curia Pompeia ante ipsius Pompeii simulacrum tot centurionibus suis inspectantibus a nobilissumis civibus, partim etiam a se omnibus rebus ornatis, trucidatus ita iaceret, ut ad eius corpus non modo amicorum, sed ne servorum quidem quisquam accederet, quo cruciatu animi vitam acturum fuisse? Certe igitur ignoratio futurorum malorum utilior est quam scientia. 2.24. Nam illud quidem dici, praesertim a Stoicis, nullo modo potest: Non isset ad arma Pompeius, non transisset Crassus Euphratem, non suscepisset bellum civile Caesar. Non igitur fatalis exitus habuerunt; vultis autem evenire omnia fato; nihil ergo illis profuisset divinare; atque etiam omnem fructum vitae superioris perdidissent; quid enim posset iis esse laetum exitus suos cogitantibus? Ita, quoquo sese verterint Stoici, iaceat necesse est omnis eorum sollertia. Si enim id, quod eventurum est, vel hoc vel illo modo potest evenire, fortuna valet plurimum; quae autem fortuita sunt, certa esse non possunt. Sin autem certum est, quid quaque de re quoque tempore futurum sit, quid est, quod me adiuvent haruspices? qui cum res tristissimas portendi dixerunt, addunt ad extremum omnia levius casura rebus divinis procuratis; 2.25. si enim nihil fit extra fatum, nihil levari re divina potest. Hoc sentit Homerus, cum querentem Iovem inducit, quod Sarpedonem filium a morte contra fatum eripere non posset. Hoc idem significat Graecus ille in eam sententiam versus: Quod fóre paratum est, íd summum exsuperát Iovem. Totum omnino fatum etiam Atellanio versu iure mihi esse inrisum videtur; sed in rebus tam severis non est iocandi locus. Concludatur igitur ratio: Si enim provideri nihil potest futurum esse eorum, quae casu fiunt, quia esse certa non possunt, divinatio nulla est; sin autem idcirco possunt provideri, quia certa sunt et fatalia, rursus divinatio nulla est; eam enim tu fortuitarum rerum esse dicebas. | 2.20. of what advantage to me is divination if everything is ruled by Fate? On that hypothesis what the diviner predicts is bound to happen. Hence I do not know what to make of the fact that an eagle recalled our intimate friend Deiotarus from his journey; for if he had not turned back he must have been sleeping in the room when it was destroyed the following night, and, therefore, have been crushed in the ruins. And yet, if Fate had willed it, he would not have escaped that calamity; and vice versa. Hence, I repeat, what is the good of divination? Or what is it that lots, entrails, or any other means of prophecy warn me to avoid? For, if it was the will of Fate that the Roman fleets in the First Punic War should perish — the one by shipwreck and the other at the hands of the Carthaginians — they would have perished just the same even if the sacred chickens had made a tripudium solistimum in the consulship of Lucius Junius and Publius Claudius! On the other hand, if obedience to the auspices would have prevented the destruction of the fleets, then they did not perish in accordance with Fate. But you insist that all things happen by Fate; therefore there is no such thing as divination. 2.21. Again, if it was the will of Fate that the Roman army should perish at Lake Trasimenus in the Second Punic War, could that result have been avoided if the consul Flaminius had obeyed the signs and the auspices which forbade his joining battle? Assuredly not. Therefore, either the army did not perish by the will of Fate, or, if it did (and you are certainly bound as a Stoic to say that it did), the same result would have happened even if the auspices had been obeyed; for the decrees of Fate are unchangeable. Then what becomes of that vaunted divination of you Stoics? For if all things happen by Fate, it does us no good to be warned to be on our guard, since that which is to happen, will happen regardless of what we do. But if that which is to be can be turned aside, there is no such thing as Fate; so, too, there is no such thing as divination — since divination deals with things that are going to happen. But nothing is certain to happen which there is some means of dealing with so as to prevent its happening. [9] 2.22. And further, for my part, I think that a knowledge of the future would be a disadvantage. Consider, for example, what Priams life would have been if he had known from youth what dire events his old age held in store for him! But let us leave the era of myths and come to events nearer home. In my work On Consolation I have collected instances of very grievous deaths that befell some of the most illustrious men of our commonwealth. Passing by men of earlier day, let us take Marcus Crassus. What advantage, pray, do you think it would have been to him, when he was at the very summit of power and wealth, to know that he was destined to perish beyond the Euphrates in shame and dishonour, after his son had been killed and his own army had been destroyed? Or do you think that Gnaeus Pompey would have found joy in his three consulships, in his three triumphs, and in the fame of his transcendent deeds, if he had known that he would be slain in an Egyptian desert, after he had lost his army, and that following his death those grave events would occur of which I cannot speak without tears? 2.23. Or what do we think of Caesar? Had he foreseen that in the Senate, chosen in most part by himself, in Pompeys hall, aye, before Pompeys very statue, and in the presence of many of his own centurions, he would be put to death by most noble citizens, some of whom owed all that they had to him, and that he would fall to so low an estate that no friend — no, not even a slave — would approach his dead body, in what agony of soul would he have spent his life!of a surety, then, ignorance of future ills is more profitable than the knowledge of them. 2.24. For, assuming that men knew the future it cannot in any wise be said — certainly not by the Stoics — that Pompey would not have taken up arms, that Crassus would not have crossed the Euphrates, or that Caesar would not have embarked upon the civil war. If so, then, the deaths that befell these men were not determined by Fate. But you will have it that everything happens by Fate; consequently, knowledge of the future would have done these men no good. In reality it would have entirely deprived the earlier portion of their lives of enjoyment; for how could they have been happy in reflecting what their ends would be? And so, however the Stoics turn and twist, all their shrewdness must come to naught. For, if a thing that is going to happen, may happen in one way or another, indifferently, chance is predomit; but things that happen by chance cannot be certain. But if it is certain what is going to befall me in reference to any matter and on every occasion, how do the soothsayers help me by saying that the greatest misfortunes await me? [10] 2.25. To the last point the Stoics make the rejoinder that every evil which is going to befall us is made lighter by means of religious rites. But if nothing happens except in accordance with Fate, no evil can be made lighter by means of religious rites. Homer shows his appreciation of this fact when he represents Jupiter as complaining because he could not snatch his son Sarpedon from death when Fate forbade. The same thought is expressed in the following verses translated from a Greek poet:That which has been decreed by Fate to beAlmighty Jove himself cannot prevent.The whole idea of Fate in every detail is justly, as I think, the subject of derision even in Atellan farces, but in a discussion as serious as ours joking is out of place. So then let us sum up our argument: If it is impossible to foresee things that happen by chance because they are uncertain, there is no such thing as divination; if, on the contrary, they can be foreseen because they are preordained by Fate, still there is no such thing as divination, which, by your definition, deals with things that happen by chance. |
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| 5. Philo of Alexandria, That The Worse Attacks The Better, 141-206 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 238 |
| 6. Horace, Sermones, 3.20.3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •john lydus Found in books: Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 101 |
7. Philo of Alexandria, On The Life of Abraham, 14 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •lydus, john Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 235 | 14. And the man who is full of good hope is likewise holy and praiseworthy; as, on the contrary, he who has no hope is accursed and blameable, being always associated with fear, which is an evil counsellor in any emergency; for they say, that there is no one thing so hostile to another, as hope is to fear and fear to hope, and perhaps this may be correctly said, for both fear and hope are an expectation, but the one is an expectation of good things, and the other, on the contrary, of evil things; and the natures of good and evil are irreconcileable, and such as can never come together. III. |
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| 8. Philo of Alexandria, On The Decalogue, 20-25, 27-31, 26 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 238, 239 |
9. Philo of Alexandria, On Dreams, 1.33 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •lydus, john Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 235 | 1.33. Therefore now the fourth element is incomprehensible, in the world of heaven, in comparison of the nature of the earth, of the water, and of the air; and the mind in man, in comparison of the body and the outward sense, and the speech, which is the interpreter of the mind; may it not be the case also, that for this reason the fourth year is described as holy and praiseworthy in the sacred scriptures? |
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10. Philo of Alexandria, On The Special Laws, 1.210-1.211, 1.277 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •lydus, john Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 237, 239 | 1.210. and we must speak in the same way of other matters. When you wish to give thanks to God with your mind, and to assert your gratitude for the creation of the world, give him thanks for the creation of it as a whole, and of all its separate parts in their integrity, as if for the limbs of a most perfect animal; and by the parts I mean, for instance, the heaven, and the sun, and the moon, and the fixed stars; and secondly the earth, and the animals, and plants which spring from it; and next the seas and rivers, whether naturally springing from the ground or swollen by rain as winter torrents, and all the things in them: and lastly, the air and all the changes that take place in it; for winter, and summer, and spring, and autumn, being the seasons of the year, and being all of great service to mankind, are what we may call affections of the air for the preservation of all these things that are beneath the moon. 1.211. And if ever you give thanks for men and their fortunes, do not do so only for the race taken generally, but you shall give thanks also for the species and most important parts of the race, such as men and women, Greeks and barbarians, men on the continent, and those who have their habitation in the islands; and if you are giving thanks for one individual, do not divide your thankfulness in expression into gratitude for minute trifles and inconsiderable matters, but take in your view the most comprehensive circumstances, first of all, his body and his soul, of which he consists, and then his speech, and his mind, and his outward senses; for such gratitude cannot of itself be unworthy of being listened to by God, when uttered, for each of these particulars.XXXIX. 1.277. And this command is a symbol of nothing else but of the fact that in the eyes of God it is not the number of things sacrificed that is accounted valuable, but the purity of the rational spirit of the sacrificer. Unless, indeed, one can suppose that a judge who is anxious to pronounce a holy judgment will never receive gifts from any of those whose conduct comes before his tribunal, or that, if he does receive such presents, he will be liable to an accusation of corruption; and that a good man will not receive gifts from a wicked person, not even though he may be poor and the other rich, and he himself perhaps in actual want of what he would so receive; and yet that God can be corrupted by bribes, who is most all-sufficient for himself and who has no need of any thing created; who, being himself the first and most perfect good thing, the everlasting fountain of wisdom, and justice, and of every virtue, rejects the gifts of the wicked. |
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| 11. Philo of Alexandria, Allegorical Interpretation, 1.87 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •lydus, john Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 238 |
12. Philo of Alexandria, On The Creation of The World, 48-55, 47 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 237, 238, 239 | 47. This is the cause why the earth bore fruit and herbs before God proceeded to adorn the heaven. And next the heaven was embellished in the perfect number four, and if any one were to pronounce this number the origin and source of the all-perfect decade he would not err. For what the decade is in actuality, that the number four, as it seems, is in potentiality, at all events if the numerals from the unit to Four are placed together in order, they will make ten, which is the limit of the number of immensity, around which the numbers wheel and turn as around a goal. |
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| 13. Alexander of Aphrodisias, Commentaries On Metaphysics, 38.10-38.16 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •lydus, john Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 238 |
| 14. Iamblichus, Life of Pythagoras, 150 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •lydus, john Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 235 |
| 15. Marinus, Vita Proclus, 23, 17 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Omeara (2005), Platonopolis: Platonic Political Philosophy in Late Antiquity 21 |
16. Ammianus Marcellinus, History, 25.2.7 (4th cent. CE - 4th cent. CE) Tagged with subjects: •john lydus Found in books: Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 101 | 25.2.7. Accordingly, before dawn the Etruscan soothsayers were hastily summoned, and asked what this unusual kind of star portended. Their reply was, that any undertaking at that time must be most carefully avoided, pointing out that in the Tarquitian books, So-called from their author Tarquitius, whom some identify with Tages; cf. xvii. 10, 2; xxi. 1, 10. under the rubric On signs from heaven it was written, that when a meteor was seen in the sky, battle ought not to be joined, or anything similar attempted. |
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| 17. Macrobius, Saturnalia, 3.7.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john lydus Found in books: Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 101 |
| 18. Theodosius Ii Emperor of Rome, Theodosian Code, 11.30.11 (5th cent. CE - 5th cent. CE) Tagged with subjects: •john lydus Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 118 |
| 19. Lydus Johannes Laurentius, De Ostentis, 45, 62-77, 79-88, 78 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 100 |
| 20. Lydus Johannes Laurentius, De Mensibus, 4.2 (5th cent. CE - 6th cent. CE) Tagged with subjects: •john lydus, •john lydus Found in books: Fielding (2017), Transformations of Ovid in Late Antiquity. 205; Huttner (2013), Early Christianity in the Lycus Valley, 270 |
| 21. Justinian, Digest, 48.10.13.1 (5th cent. CE - 6th cent. CE) Tagged with subjects: •john lydus Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 118 |
| 22. Epigraphy, Mclean 2002, 207 Tagged with subjects: •john lydus, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 269 |
| 24. Nigidius Figulus, Fragments, None Tagged with subjects: •nan Found in books: Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 100 |
| 25. Martianus Capella, ‘Liber De Arte Rhetorica’, 10 Tagged with subjects: •john lydus Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 118 |
| 26. Epigraphy, Mama Viii, 256 Tagged with subjects: •john lydus, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 269 |
| 27. Epigraphy, Cil, 11.3370, 11.7566 Tagged with subjects: •john lydus Found in books: Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 101 |
| 28. Stoic School, Stoicor. Veter. Fragm., 3.262 Tagged with subjects: •lydus, john Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 238 |
| 29. Epigraphy, Inschriften Von Laodicea, 69 Tagged with subjects: •john lydus, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 269 |
